Skur Phyog
The Skur Phyog- ‘The Translation of Enlightenment’- is the primary holy book for the Henshin. The book was written by the order’s founder, Yuuri Taris, based on the knowledge that he extracted from the Bohdi ruins that he explored and studied, over the course of his life. Turn off your mind, relax and float down stream It is not dying. It is not dying Lay down all thought, surrender to the void It is shining. It is shining That you may see the meaning of within It is being. It is being That love is all and love is everyone It is knowing. It is knowing That ignorance and hate may mourn the dead It is believing. It is believing But listen to the color of your dreams It is not living. It is not living Or play the game, existence to the end Of the beginning. Of the beginning -Yuuri Taris Table of Contents Chapter I: What is The Path of Enlightenment? The Path of Enlightenment is a way of life, a personal philosophy to live by that ensures that, with proper training, one is able to achieve harmonious enlightenment with the multiverse. In this state, one is free of mortal entanglements. Free from these chains, one is not only one with the multiverse, but the multiverse itself. With but a thought, unconstrained by the trappings of mortal existence, one can shape existence as he or she feel fit. In this state, one exists outside of the laws the govern nature. Life, death, old, young, tall, short, white, black, once harmonious enlightenment is achieved, one is both live and dead simultaneously, both young and old simultaneously, both tall and short simultaneously, both white and black simultaneously. This state of being is known as D’Agpo. What The Path of Enlightenment is, is unknowable. One cannot truly know something until one is intimate with it. Intimacy with the multiverse, harmonious unity with the multiverse is impossible without freeing oneself from the entanglements that we know as nature’s laws that govern existence. Freeing oneself from these entanglements results in enlightenment, which, in turn, frees our mortal minds- or rather, what we, as mortals, believe ourselves to be. So, in other words, we cannot truly say what The Path of Enlightenment is until we experience it’s harmony- and, we cannot experience it’s harmony until we learn what The Path of Enlightenment is. It is a paradox that can only be answered upon entering into this transcendental state. Upon reaching it, however, it’s true nature is unimportant. As such, we will never know what exactly The Path of Enlightenment truly is! The power of The Path of Enlightenment is remarkable. Indeed, it is paradoxical nature, because of our mortal limitations on perceiving the multiverse. The power of The Path of Enlightenment is both limited and limitless- limited in the sense that the power of The Path of Enlightenment cannot be fully comprehended by mortals. Because of this, we must voluntarily partake in self-censorship. Those who are unprepared to seek the mystical power of The Path of Enlightenment can harm both their mortal minds, their mortal souls, as well as their immortal minds, and their immortal souls. There is no such condemnation greater than the latter consequences. Central to The Path of Enlightenment is the genesis of all- what followers of The Path of Enlightenment call Mhatso. This is the concept that the multiverse is infused with a sort of energy that suffuses through all things. When D’Agpo is reached, one merged with and becomes a part of the Mhatso, the metaphorical and literal universal concept that the multiverse is composed of. Chapter II: Achieving D’Agpo In life, we live an existence that is relative. That is, we are subject to the rules of universal laws, and the effects of these universal laws vary from person to person. Take, for example, the farmer and the merchant. Both are subject to the universal law that states that, when clouds in the sky reach a certain capacity, they break open, and spill upon the world rain, snow, sleet, and so on. To the subjective existence of those who have not reached enlightenment, this is both a good and bad thing. The rain is good for the farmer, whose livelihood depends on the rain, which allows him to grow his crops and sell them for a profit. The rain is bad for the merchant, whose livelihood is worsened by the rain, which drives customers away, and reduces his profit. To those who have reached the enlightened state, existence is no longer subjective, but objective. Rain is no longer good or bad. It simply is. Night is no longer good or bad. It simple is. Both simply are. The subjective inherent values of phenomena that govern and dictate how those without enlightenment live are removed. That is, the subjective values of phenomena dissolve. Unconstrained by these bonds, one sees the multiverse for what which it truly is. One learns what the multiverse is, and, one learns to become the multiverse. In order to attain unity with the multiverse and enter into this harmonious state of enlightenment, one must let go of himself, and the entire world. In meditation, one should concentrate on losing oneself. This concept should be the mantra that the mortal mind and spirit focus on, to achieve the true liberation of the Ning La, the soul. When one achieves this state, he or she is forever changed. Indeed, when a brick is removed from the bottom of the Palace of the Six Elements in the Sheng Long, will not the entire structure crumble? Likewise, once the Ning La of an individual achieves D’Agpo, he or she no longer adheres to the laws of nature that govern the physical, mortal world. Chapter III: Mortal Duties Upon birth, one’s Ning La enters to the sphere of mortal existence. To those being reborn, their search to attain D’Agpo begins anew. Most are unaware of this, lacking any kinds of memories of past lives, in which the unsuccessfully achieved D’Agpo. Some- very few- bring with them into their next life the knowledge that they achieved in any past life or lives. Before D’Agpo''is attained, what is the duty of a mortal? For what reason do we exist in such forms? Why do we return time and time again to the realm of flesh, before ''D’Agpo''is reached? The answer is quite simple. It is the duty of those composed of flesh and blood to do whatever is within their ability to make the world a better place. The natural form of living creatures is to seek and delight in peace and happiness. When ''D’Agpo''is reached, and the soul is united with and becomes one with the multiverse, the physical laws of the world become tangible things that can be changed with but a thought. To use this ability correctly, one must take steps to bring unto others their natural state, peace and happiness. As such, a proper foundation must be laid. Does not the cook clean his wares before preparing them? Does not the engineer lay down a foundation before building? Likewise, one must establish the pattern of doing good unto others well before ''D’Agpo''is reached. Some reject this philosophy, and believe that ''D’Agpo''represents an ends to a means, and can be used irresponsibly. This is a most dangerous and radical concept! These individuals believe that it is their duty to force upon others their own personal beliefs and wants, for their own beliefs and wants are more important than those of the unenlightened. Chapter IV: Death, the Afterlife, and Rebirth All living beings possess ''Ning La. Why this is, is not an issue of concern. Rather, one simply must keep in mind that all living creatures possess Ning La. The Ning La is what bestows life upon us. Humans, tigers, birds, insects, all are alive. All possess Ning La. Water is not alive, and thus, lacks Ning La. Fire is not alive, and thus, lacks Ning La. Wind is not alive, and thus, lacks Ning La. Rock is not alive, and thus, lacks Ning La. The Ning La is composed of the primal elements that compose the multiverse- Earth, Fire, Wind, Water, Law, Chaos, Good and Evil. All Ning La’s contain one or more of these elements. Most, in fact, contain all of these elements, in a varying degree. Some creatures that are more predisposed to the air, such as birds, have a greater concentration of Wind in their Ning La. Some creatures that are more predisposed to the sea, such as fish, have a greater concentration of Water in their Ning La. It is important to remember that all living creatures possess Ning La, just as you and I. As such, Humans are not inherently better or worse than any other creatures. Gnats possess Ning La, just like we Humans. The giants of the east possess Ning La, just like we Humans. All living creatures exist on the same metaphorical level. Upon death, one has a choice. When the Ning La leaves the body, and travels to the next world, he is presented with a choice: He can return to the world of ghosts and primal elements, or he can return to the mortal world. If one chooses to travel to the world of ghostsand spirits after death, the Ning La is merged with the element that it most closely resembled- Earth, Wind, Water, Fire, Law, Chaos, Good and Evil. Should one choose to return to the mortal world, he is reborn into a new body, without any of his previous memories, to begin anew. This process, known to some colloquially as the “Wheel of Life”, allows the individual to attempt to attain enlightenment time and time again. A very few, known as Tulku, learn to unlock the memories of their past lives. Being reborn, and thus, attempting to achieve enlightenment is preferable: Understanding and merging with the multiverse as a whole is ultimately more fulfilling than being judged and merged with the elemental concept most befitting of the Ning La.